Category Archives: Arab-Israeli Conflict

Pessin, Ironic Prophet: The Liberal Emperor’s New Clothes of Humanitarian Racism

This article appeared in today’s Algemeiner.

Pessin, Ironic Prophet: The Liberal Emperor’s New Clothes of Humanitarian Racism

[[In the spring of 2015, Connecticut College erupted into a bizarre frenzy of condemnation over philosophy professor Andrew Pessin’s Facebook post from and about the 2014 Israel-Hamas war, falsely (but vehemently) accusing him of racism, hate speech, dehumanization, and celebrating and inciting violence. For those unfamiliar with the Pessin Affair, see here, here, and here.]

In his now notorious Facebook post on Gaza’s rabid pit bull – the very one that caused the scandal – Andrew Pessin described the situation as one in which a rabid pit bull goes for the jugular every chance it gets, meaning that Hamas, obsessed at is it with killing Israelis, will take advantage of any occasion to do so, even if it means stepping on their own people to get at “al Yahood” (the Jews).

jihadi goliath

Cartoon by Ellen Horowitz

In the current context it means that, now that the barrier (aka: “Apartheid Wall”) makes suicide terror too difficult, Hamas fires rockets continuously and episodically at Israeli civilians. And proud of it.

Most people, having been given the “racist alert” were so shocked at the possible description of the Palestinian people as rabid pit bulls, didn’t read any more than this. But Pessin’s subsequent comments constitute the most interesting part of the post. It describes the people who call on Israel to let the rabid pit bull out of its cage (e.g., end the blockade).

He then describes two kinds of people who support that “humanitarian” discourse.

You may call for this release because you are yourself a rabid pit bull protesting your co-specimen’s detention, or because you are a well-meaning liberal hearted animal rights person. But you are demanding the same thing.

This describes perfectly and prophetically, the combination of forces that, seven months later, attacked this post and drove its composer from the “excellently inclusive” campus that ConnColl told everyone they had created and were defending by excluding Pessin. It can be understood in terms of the Emperor’s New Clothes, with the small but significant difference deriving from the fact that it’s not a joke about vanity, but an imperial procession of hatred that promotes the very poison its dupes believe they denounce.

On Anorexic Jews and Virtue Signaling: Hasia Diner and Marjorie Feld, “Historians”

Somewhat predictably, Ha-aretz has published a piece by two American Jewish scholars on why they have “left Zionism behind.” Although they claim to be historians (and in their chosen fields they may be), their argument is much more based on myths – Palestinian myths – which they have allowed to colonize their minds, and which they regurgitate without any critical thinking at all.

Apparently being critical of one’s own people is enough to quality as “critical”, even when the assertions they make have virtually no grounding in any historical reality. On the contrary, what we seem to have is a blanket, counter-empirical application of a Post-Colonial paradigm and the “virtue signalling” that lets everyone know what good, “Righteous Jews,” they are, Jews who show their virtue by taking sides against their own people.

Part of what’s so shocking about their piece, which has already solicited five indignant responses, here, herehere, here, and here, is their open revulsion at Zionism and any Jew who supports Israel. Here we find a strong echo of what Edward Alexander calls “anorexic Jews” – Jews so ashamed of their body (politic), namely Israel, that they turn against their own corporeal self.

Fisking below.

We’re American Jewish Historians. This Is Why We’ve Left Zionism Behind

Our connections to Israel flourished, faltered and finally ended even though we grew up, live and work in the heart of the American Jewish community.

Hasia Diner and Marjorie N. Feld Aug 01, 2016 11:46 AM

Hasia Diner: The Israel I once loved was a naïve delusion

When I was asked to run as a delegate on the progressive Hatikva platform to the 2010 World Zionist Congress, I encountered my personal rubicon, the line I could not cross. I was required to sign the “Jerusalem Program.” This statement of principles asked me to affirm that I believed in “the centrality of the State of Israel and Jerusalem as capital” for the Jewish people. It encouraged “Aliyah to Israel,” that is, the classic negation of the diaspora and as such the ending of Jewish life outside a homeland in Israel.

That’s impressive, and impressively insecure. It’s not like it demanded Aliyah, just encouraged it. But somehow even that is too much (how dramatic is “my own personal rubicon [sic]”?). The idea that Israel and moving there, represents somehow a negation of the diaspora is an astonishing leap of logic. It sounds a lot like more like Diner’s notion of Diaspora (see below) is a negation of Israel. This is Judith Butler talk, nicely characterized by Edward Alexander as illustrative of

…Orwell’s view that some ideas—like the virtue of Jewish powerlessness—are so stupid that only intellectuals can believe them.

QED.

Nidra Poller’s Comment on Economist al-Durah Cartoon

economist's al durah
Nidra Poller’s comments:
Presuming that Israel is blamed for the failure to conclude a peace treaty based on the everyone-knows-two-state-solution, the illustration suggests that no solution can erase the sin of “killing” Mohamed al Dura.
The father is trying to explain to his son that an Arab leader makes peace with Israel over the boy’s dead body.
 The images of the father and son are, curiously, Westernized. It took me a while to realize they were meant to be Jamal and Mohamed Al Dura. Then I recognized the wall. The halo of bullet holes.
But this “reconstructed” wall has something like three times more bullet holes than the original video. As if the blood libel has increased in fury over the past 16 years.
Conclusion: The Economist, a Western publication, defends a primitive, tribal notion of relations between groups and nations: unforgiving, unforgivable revenge.
But the illustrator did not think to reproduce the declaration scrawled in red over the heads of the al Duras in the original version: “What is taken by violence can only be taken back by violence.”
[RL: That is also the slogan behind of Arafat’s “No” to a negotiated settlement at Camp David 2000, and his launching of the Oslo Jihad in late 2000.]

Economist Al Durah Cartoon Self-Destructs

The Economist ran the following political cartoon to illustrate an article about how Palestinians feel about losing the world’s attention.

economist's al durah

Tom Gross caught it, Nidra Poller confirmed it emphatically: the two foreground figures are Muhammad al Durah and his father, Jamal. The wall behind them is the famous wall behind the two, “riddled” with bullets, allegedly shot “like rain” and “in cold blood” by the IDF.

The piece is supposed to accompany the article, which combines a sympathetic story of Palestinian distress at Realpolitik alliances such as Sissi and Bibi,

The shift has left the Palestinians, whose fate once topped the Arab agenda, feeling abandoned.

with an implied threat that, if we don’t pay attention to the plight of the Palestinians, they just might get violent.

What really stirs Arab emotions are scenes of Israelis killing Palestinians. Violence over the past year has left dozens of Israelis and more than 200 Palestinians dead. Most Palestinians, according to polls, back a return to an armed intifada (uprising). With the Arab world focused elsewhere, America in the throes of a presidential race and progress towards a two-state solution halted, they may see no other way to capture the world’s attention.

The article has no author, but appears not to be an editorial (although it would certainly fit nicely in the opinion section, written jointly by the Jerusalem and Cairo correspondents). Presumably, this kind of writing seems both professional and informative to the editorial team who published it. But when we read the cartoon against the grain, we get a remarkable comment on the inveterate lethal journalism that dominates European reporting on the Middle East.

On Abuse, Donkeys, Mass Murder, and Terrorism

In a recent article (HT: CRP), Rebecca Traister argued that rather than focus on Islam or Jihad

are truly looking to stem terrorism and mass violence of the sort that happened in Nice, they might do better to look to a different kind of litmus test: domestic violence and grievances against women.

The basic argument runs: all these mass murderers, Muslims and not, share a common pattern of abusing women, and in that matrix one will find the motivations for their deeds, and possibly the solutions for stopping them. The take-home message:

But that doesn’t make any religion — whether it’s Mohamed Lahouaiej Bouhlel’s Islam or Robert Lewis Dear’s evangelical Christianity — the defining factor in mass shootings. Perhaps these disturbed men — and 98 percent of mass killers are men — are drawn to the patriarchal traditions upheld by some religions to make sense of or justify their anger and resentment toward women. But we might do better to examine the patterns of violence toward women themselves.

On one level, this argument is a transparent (indeed signaled at the beginning as an) attempt to take the attention away from Islam and hence foil Islamophobic rantings of right-wingers like Gingrich. On another, it’s a retooling of a familiar politically correct “feminist” argument that insists that honor-killings are merely part of a continuum with other domestic violence in which we Westerners, “we too,” are ‘just as” guilty as the cultures (largely Muslim) that practice honor-killings. Not surprisingly, some scholars think this is apologetics, and see a particular, indeed unique pattern of cultural depravity at work. How appallingly judgmental of them.

Rather than dismiss these remarks, however, I’d like to turn them from the piecemeal of individuals and statistics, and look at cultural issues. Let’s grant, for the moment, Traister’s argument that men who abuse women are more likely to a) be steeped in a testosteronic, alpha male mindset, b) find ISIS an attractive option because of its savage patriarchal attitudes, and c) in some (hopefully rare cases) engage in more rampant violence like mass murder.

Let’s then add to the mix, two further issues:

  • the fact that while women are a special object of abuse and violence, both for reasons of sexuality and jealousy, women are the object of male abuse for the same reason that many others are: they’re physically weaker. Thus, in this discussion, let’s widen the range of abused from women to weaker people, including children and animals.
  • the high correlation between people who abuse and people who have been abused, if you will, the intergenerational cycle of domestic violence. If this is true, then despite the fact that all cultures have people caught in this cycle, the nature of the culture – whether it approves or discourages this behavior – plays a significant role in both the frequency of the phenomenon, and its overall influence on life within that given culture.

It was with these thoughts about Traister’s article that I saw the following video of two Israeli policemen confiscating the terribly abused, pregnant donkey of an 11-year old Palestinian boy.

Honor Killings vs. Shame Murders: a cultural meditation

In my understanding of honor-shame culture, especially of the zero-sum kind, it matters far less what you did wrong, than what people think you did wrong. Hence, if you’re innocent and others (your honor group) think you guilty, you feel you are bad. If you’re guilty and others think you’re innocent, you’re fine.

Integrity works the opposite way: if you’re guilty and no one knows it, you may feel relieved, but you feel bad about yourself. If you’re innocent and others think you’re guilty, you may feel bad, but not that you’re bad.

Definitions: Stupidity (Cipolla)… Astounding Stupidity (Landes)

I’m finally writing a book now, whose subtitle is set: A Medievalist’s Guide to the 21st Century.

The tentative title is: They’re So Smart Cause We’re So Stupid.

I have, at long last, started to write up this ten-year promise by compiling a list of what I call,

Astoundingly Stupid Statements of the 21st Century 

#ASSO21

(tentative list to appear at this blog, with requests for other examples from readers).

Up until now, I limited the list to statements that fulfilled two criteria:

  • morally and/or empirically ludicrous
  • people nod in agreement when they hear it

Now, I’d like to add a formal definition to “stupid.” I just came across an essay by an economic historian, Carlo Cipolla on “The Basic Laws of Human Stupidity.” In it, he gives a formal definition (based on game theory).

Definition of Stupid, Carlo Cipolla (Economic Historian):

A stupid person is a person who causes losses to another person or to a group of persons while himself deriving no gain and even possibly incurring losses.

In other words people who plays zero-sum games so badly, they unnecessarily create enemies and shoot themselves in the foot… losers.

Definition of Astoundingly Stupid People (ASP): RL:

Astoundingly Stupid People are individuals who play into the hard, zero-sum, strategy of a declared enemy… repeatedly, with no apparent inkling of what they’re doing.

In other words, ASP are people who play zero-sum games by own-goal strategies, so badly, they strengthen their worst enemies and shoot themselves in the head… suiciders.

Often ASP are convinced they are beyond all zero-sum games, and can bring everyone else along with them.

I welcome any examples readers would like to propose.

Arab Self Criticism: Key to Modern Peace and Prosperity

I often complain about the lack of Arab self-criticism which I associate closely with honor-shame cultures and the importance of “saving face,” and eagerly seek out evidence that I’m wrong.
Recently, a remarkable piece appeared at an Arab democratic site, Fikra, by Jordanian journalist Hiam Nawas entitled, Holding Arab Culture Accountable.” It’s certainly hits a whole range of issues on the head, but being only an opinion essay, it is necessarily short on both substance and implications. I reproduce it here below with comments.
I hope Hiam will respond.
Fikra Forum July 8, 2016 (Also available in العربي)
James Clapper, Director of National Intelligence, recently claimed that the United States “can’t fix” the Middle East region. Clapper is right on the money. The region’s fundamental problems are not political but rather cultural, therefore the United States and its military might is unable to fix them.
Culture matters because it is the foundation for the behavior and organization of any society.
One of David Landes‘ favorite expressions: “culture counts.”
DSL culture counts
DSL photo
Unfortunately for everyone but the PoMoPoCos and the Jihadis, that fell afoul of politically correct.
Overall, however, by his standard, what Nawas describes below, is not so much a cultural issue as an attitudinal one. Honor-shame analysis helps understand how such an attitude prevails right now over a culture, to understand how alpha males – the strong horses, exploit Arab and Muslim loyalties to trap the other members of their tribe into supporting their remarkably belligerent and dysfunctional attitude.
The current chaos in the Middle East has many roots, but some of the conflict’s deepest draw on an Arab culture and identity that lacks internal and external empathy, favors authoritarianism over autonomy, and opts for zero-sum solutions. Unless Arabs take a self-critical look at their values, violence in the Middle East will continue.
Note how much this looks like the kind of writing that Edward Said banished with contempt from the legitimate discussion: the honor-shame reading of Arab culture.

Been up so long looks like down to me: own goal punching

 

I had to cut the following from an article I’m writing. It concerns the reactions of the media to the Charlie Hebdo massacre, and what it reveals about the impact of intimidation on journalists and news agencies and our resultant moral and empirical disorientation.

Been Down So Long: Cheering the Intifada and Punching Up

Few incidents illustrate the topsy-turvy world of cognitive disorientation than last year’s controversy about PEN giving Charlie Hebdo an award for “freedom of speech.” A significant number of authors, including Joyce Carol Oates objected. Charlie Hebdo certainly had the right to do what it did, they argued, but that hardly means that we need to reward them for their actions, especially given the bad taste involved. Picking on the Muslim minority in Europe is “punching down,” and as any comedian can tell you, “punching down is not funny.” When one “speaks truth to power,” wittily or not, one punches up. Gary Trudeau, author of the Doonsbury cartoons explained:

By punching downward, by attacking a powerless, disenfranchised minority with crude, vulgar drawings closer to graffiti than cartoons, Charlie wandered into the realm of hate speech, which in France is only illegal if it directly incites violence. Well, voila—the 7 million copies that were published following the killings did exactly that, triggering violent protests across the Muslim world, including one in Niger, in which ten people died. Meanwhile, the French government kept busy rounding up and arresting over 100 Muslims who had foolishly used their freedom of speech to express their support of the attacks.

Unpacked, Trudeau’s remarks amount to the following:

  • Muslims cannot be expected to control themselves: if we offend them they’ll get violent.[1]
  • We should be deferential to Muslims because of their tendency to violence.
  • We should view Muslims as a powerless, disenfranchised minority, whom we need to protect.
  • We should protect their right to support violence against those who offend them – i.e. those who “foolishly used their freedom of speech…”
  • We should protect their rights even as we disapprove of those who upset them.

Nor was he alone. Many a European newspaper, refusing to publish even the post-massacre cover depicting Muhammad shedding a tear – a newsworthy item if there ever were one – explained how they did so not because of intimidation, but just out of respect for Muslim feelings and contempt for the arrogance of those who would offend them.[2] The NYT, the only US paper not to publish the cover, insisted it was out of consideration for the feelings of Muslims, not fear of Jihadi retaliation.[3] Dean Baquet, the Executive Editor of the NYT wrote with a certain bravado to Politico:

I don’t give a damn about the head of ISIS but I do care about that [Muslim family in Brooklyn who read us and is offended by any depiction of what he sees as his prophet], and it is arrogant to ignore them.[4]

Only when stung by criticism that the NYT alone among US papers did not publish the “offending” image, did Bill Keller, the previous Executive Director, let the cat out of the bag:

An editor running a large, high profile, global news organization has to consider the potential consequences for reporters, photographers, translators and other staff. It’s easy for an editor in New York or Washington to take a stand (or strike a pose) [i.e. publish a picture of the Prophet (PBUH) but the dangers fall on journalists in the field. If you’ve had a few of your people murdered, as The Times has, this is not a concern you take lightly.[5]

Indeed. Unpacked, this means that the larger (and more exposed) a news agency – NYT, BBC, Reuters, AP, AFP – the more subject to intimidation.

Such concerns, masked as principled acts, can lead to oxymoronic statements like that of Reuters’ Global Managing Editor who, even as he admitted that his organization will not use the word “terrorism” to describe Jihadi acts of terror because it might “endanger its reporters in volatile areas or situations,” nonetheless insists:

My goal is to protect our reporters and protect our editorial integrity.”

In the final analysis, all this posturing disguises the fact that these news outlets and their journalists regularly appease Muslim sensibilities because far from being a “powerless, disenfranchised minority,” they’re the global bullies. How many times has everyone heard the comment: “I refuse to believe that we are at war with 1.6 billion Muslims,” almost always invoked to insist on not insulting them.[6] As one French academic confided to me as early as 2003, “the Arabs act as if they have a knife to our throat and we act as if they have a knife to our throat.”[7]

In describing how French journalists and diplomats were “brave” in attacking the US over Iraq, one noted: “courage is attacking the strongest, and America is the strongest.” On the contrary, it’s attacking not those who have the most power, but those who abuse power. Suicide terror is a horrendous abuse of the power that almost any determined person can exercise: sacrificing your own life in order to kill civilians.  Secretary of State John Kerry may consider the attack on Charlie Hebdo “senseless violence.” But the Jihadis who carried it out, and the targets of that violence got the message, no matter how much they insisted it was all about consideration for Muslims’ feelings.

Punching Down with Jihad: Mistaking the Intidfada

As similar inversion and resulting disorientation occurs in the journalists’ reading of the conflict between Israel and her neighbors. Palestinians call their two most recent violent protests (1987-1992, 2000-2005), “intifadas.” Journalists systematically translate it as “uprising” and present it as the Palestinian David freedom fighters resisting the Israeli Goliath occupation.[8]

And yet, the word means “shaking off” as when a great beast like a horse or camel, shakes its hide to shoo away a fly. In the minds of the Palestinians, they are the shuddering skin of the great beast (the Islamic Umma), shaking off the tiny fly of Israeli Jews: 1.6 billion vs. 6 million. Journalists, instead give us a radically disorienting account of events, in which a “national resistance movement of Palestinian underdogs rose up against Israeli “Occupation” of their land in 2000. Retrospectively, it’s clear that the most apocalyptic Muslim prophet was right: The Intifada of Rajab was the opening stage of a global Jihad.

The result of this intimidation-driven disorientation? Astoundingly stupid statements from journalists like “one man’s terrorist is another’s freedom fighter,” or from prominent European figures to the effect that if we were denied our freedom, we might also, like the desperate Palestinians, blow ourselves up. And all the while, these radically misinformed Westerners did not realize that those who sought to shake off Israel from Dar al Islam, were part of a larger movement that wished to impose Dar al Islam on the remaining parts of Dar al Harb, in particular, the West. Instead, the “global progressive left,” embraced Hamas and Hizbullah as part of a vast “anti-imperialist” alliance.

If you told a signer of the Hamas charter in 1988/1409 that within two decades, kufar in European capitals would be waving their flag and shouting “We are Hamas!” he would probably have responded, “Only Allah can make people that stupid.”

_____

Footnotes

[1] A similar attitude was expressed by Supreme Court Justice Stephen Breyer when he suggested that burning a Qur’an might be compared to shouting fire in a crowded theatre, thus comparing Muslim violence at being offended to the natural panic that would seize a crowd at the thought of being burned alive. George Stephanopoulos, “Justice Stephen Breyer: Is Burning Koran ‘Shouting Fire In A Crowded Theater?’,” ABC, September 14, 2010; http://blogs.abcnews.com/george/2010/09/justice-stephen-breyer-is-burning-koran-shouting-fire-in-a-crowded-theater.html#tp. For the most ludicrous example of this kind of thinking, see the pressure on Pope Benedict to apologize for remarks about Islam being a violent religion, which set of waves of violent Muslim protest: Landes, “The Pope’s Remarks about Islam: The Joke too few Get,” September 29, 2006; http://www.theaugeanstables.com/2006/09/29/the-popes-remarks-about-islam-the-joke-too-few-get/.

[2] Aidan White, Director oof the “Ethical Journalism Network,” assured the audience at a Jerusalem Press Club Conference, The Freedom of the Press (2015) that British newspapers like the Guardian had not published the cartoon out of deference, not out of fear. http://jerusalempressclub.com/fotpcon2015/5881-2.

[3] See Margeret Sullivan, “A Close Call on Publication of Charlie Hebdo Cartoons,” NYT January 8, 2015; http://publiceditor.blogs.nytimes.com/2015/01/08/charlie-hebdo-cartoon-publication-debate/?_r=0.

[4] Dylan Byers, “Does free media have an obligation to Islam?” Politico, January 14, 2015; http://www.politico.com/blogs/media/2015/01/dean-baquet-addresses-nyts-republication-of-anti-semitic-cartoons-200788#ixzz48RZ29xOd Note that Baquet dismissed the contradictions between this sensitivity to Muslim feelings and the NYT’s renown readiness to publish artwork and cartoons offensive to Jews and Christians: “I would really do some reporting – I did – to make sure these parallels are similar for the two religions. You may find they are not. In fact they really are not.”

[5] Michael Calderone, “New York Times Only Top U.S. Newspaper Not To Publish Charlie Hebdo Cover,” Huffington Post, January 15, 2015; http://www.huffingtonpost.com/2015/01/14/new-york-times-charlie-hebdo_n_6470338.html.

[6] President Obama and members of his administration are prominent proponents of this thesis: Cody Fenwick, “We Are Not At War With Radical Islam,” Care2, November 18, 2015; http://www.care2.com/causes/we-are-not-at-war-with-radical-islam.html.

[7] Landes, “Paris Notes, Summer 2004,” The Augean Stables; http://www.theaugeanstables.com/essays-on-france/paris-notes-summer-2004/.

[8] Intifada coverage.

Landes, “The Cult of the Occupation” NY, April 12, 2016

Last month I gave a talk to the ZOA chapter in NY at the kind invitation of Eytan Sosnovich. Here it is online.

I start slow and bungle my initial reference to Matti Friedman’s article for BICOM (British Israel Communications and Research Center, published in their journal, Fathom, “The Ideological Roots of Media Bias against Israel,” Winter 2015.

The Cult of the Occupation:

Explorations of one of the Suicidal Memes of the 21st Century

The Failures of Journalism in the 21st Century

I am finally composing my long promised book, They’re So Smart cause We’re so Stupid: A Medievalist Guide to the Jihadi Cogwar of the 21st Century. It begins with a list of the “Astoundingly Stupid Statements of the 21st Century” (#ASSO21C). I’ll be posting material from the book as I compose it. Part I introduces the key Players: Triumphalist Muslims, the Global Progressive Left (GPL), and the lethal own-goal, journalists. The following is the opening to the third chapter:

Lethal, Own-Goal, Dhimmi, Journalists:
The Bane of the West in the 21st century

The Failures of Journalism in the 21st Century

Towards the end of 2000, a professional failure of epic proportions took place among Western journalists. This failure began among Middle East correspondents reporting on the conflict, which broke out anew in late September 2000, between Israel and her Arab (triumphalist) neighbors. In this phase of “lethal journalism” Western reporters, almost as a pack, systematically reported Palestinian accusations against Israel – lethal narratives – as if they were eminently credible, indeed as if they actually happened, in other words as news. These reports had their desired effect in the conflict, supporting the “underdog” and “leveling the playing field,” prolonging the war, protecting the Palestinians from Israeli efforts to prevent their terror attacks, and severely damaging Israel’s global image.

The impact, however, went far beyond what these reporters imagined. They had an electric effect on Muslims the world over, including the West. Given overwhelming proof – the Western media reported it – of the victimization of Muslims in Palestine, many a triumphalist Muslim awoke to the siren call of Jihad. Demonstrations in the West made ample room for a newly aggressive Muslim Street, and recruiting for Jihad made great headway in the heart of the enemy. In particular, Europe’s largely unassimilated Muslim population radicalized significantly.

Indeed, lethal journalists, in their cognitive disorientation, didn’t realize that, in purveying Palestinian propaganda as news, they greatly amplified not Palestinian “nationalist” efforts to get their “self-determination,” but instead they mainstreamed Jihadi war propaganda that targeted their own societies as much as Israeli – all kufar to be either converted, dhimmified, or eliminated. In so acting, they engaged in an unprecedented form of war journalism, not the traditional patriotic version of lying for your own side, but own-goal war journalism, where the journalists lied for their side’s enemies.

Why did they do this? A close look at the lethal journalism at work against Israel reveals a striking underlying pattern: not only did it report often false accusations against Israel that incited outrage and hatred, but it did not report (or played down) often true stories about the Palestinians – their terrorism, their mistreatment of their own people, and their genocidal incitement to hatred of the Jews.

Here was pattern of compliance with Palestinian “Media Protocols” that essentially demanded that journalists report the conflict as a black and white morality tale: Israelis were always the aggressors and Palestinians always the victims, resisting the occupation. This obedience to the demands of Palestinian Jihadis  in fact replicated itself in the broader journalistic coverage of global Jihadi efforts. In this sense, both the lethal, own-goal war journalism of the journalists reporting from the Middle East, and the disastrous misreporting on triumphalist Islam in the West, constitute what can best be described as Dhimmi journalism, that is, journalism that follows the rules of the dhimma: do not offend Muslims and attack those who do offend Muslims.

Of all the things that help us understand why the West has fared so badly in countering Jihadi cogwar in the 21st century, this across the boards failure of the Western MSNM, stands at the head of the list.

They Savor Wine but Keep an Open Bar for the Hard Stuff

Richard Landes

The following is the text of talk I delivered at the Council for European Studies in Philadelphia entitled, “European Resilience?” The panel was entitled: 

A Measure of European Resilience: Anti-semitism(s) Old and New

Chair: Jeff Weintraub

Participants:

“A New ‘Exodus’? The Political Economy of Jewish Migration.” Scott Siegel, San Francisco State University

“European Muslim Antisemitism: Its Sources, Its Allies.” Gunther Jikeli, Indiana University

“They had it Coming: Retributive Justice Attacks on European Jewry.” Steven Baum, Journal for the Study of Antisemitism; Florette Cohen-Abady, College of Staten Island – CUNY

“Secular Supersessionism and Post-Christian Europe’s Tolerance for Anti-Semitism.” Richard Landes, Bar Ilan University

Discussant: Jeff Weintraub, Harvard University.

 

They Savor Wine but Keep an Open Bar for the Hard Stuff

Secular Supersessionism and Post-Christian Europe’s Tolerance for Anti-Semitism

The following represents excerpts from a chapter of a history book, written in 2050, on the asymmetric war of invasion that Jihadis had been waging against the West since 1979/1400. The historian identified this as an apocalyptic war for Muslim world conquest, a drive to turn all of Dar al Harb into Dar al Islam. The excerpts focus on Jihad in Europe during the first decade and a half of the 21st century, a period this historian considered the turning point in the Jihadi campaign, and a set-up for the subsequent decades-long civil wars that plagued the continent from 2020s onwards. The first segment describes the process of reversal of forces in 2000, the second attempts to explain why the Jihadis had such widespread and unexpected success. As a preliminary note, this author has the habit of writing his chronology not only AD/CE, but also AH, the Islamic count; and refers to the first two decades of the third millennium as the “aughts” and the “teens.”

The turn of the millennium, 2000/1420, marked a dramatic change in the fate of Europe. From this point onward, the rapports de forces between Europe and the movement of global Jihad that targeted the democratic continent, shifted dramatically in favor of the “weak side” of this asymmetrical invasion. This occurred just as the EU was reaching its highest point of both extension and integration, a development that seemed to make the EU a global colossus on a par with the USA. At the time, few even noticed the shift, much less attributed any real significance to it.

Up until the “fin-de-siècle/millennium” of 2000/1420, global Jihad’s goal of Muslim world conquest struck virtually everyone as ridiculous, especially in the West, now, with the internet, the globally dominant hegemon. Granted the Jihadis had scored major victories in the previous decades: Khoumeini in Iran (1979/1400), Bin Laden in Afghanistan (1989/1410), and the same year, Khoumeini’s dramatic extension of Sharia law to Dar al Harb with his death fatwa against the blasphemer Salmon Rushdie. But the idea that Muslims could actually take over Europe, the West? Inconceivable! Even Muslims who found the dream tantalizing, still considered it a pipe dream.

In late 2000, however, global Jihad took an immense leap from the margins to the center of the global community, and surprisingly enough, often with the enthusiastic approval of the very European elites whom they targeted. The dynamic so rapidly took hold, that what in the 1990s/1410s was virtually unthinkable – namely the Islamic take-over of the European continent – by the mid aughts/1420s, started to look to some observers as inevitable: a string of books made the dire prophecy of European demise: Eurabia (2005), Londonistan (2006), While Europe Slept (2006), America Alone (2006). These books were treated by the gatekeepers of the public sphere as either dangerous or ridiculous, alarmist, conspiracist, creating the very hatreds they warned against.

On the contrary, many Europeans thought they were in their glory days. In the very same years as the dire books appeared, another set proposed a profoundly optimistic, even triumphalist scenario of European dominance in the 21st century: The United States of Europe: The New Superpower and the End of American Supremacy (2005), The European Dream: How Europe’s Vision of the Future Is Quietly Eclipsing the American Dream (2005), Why Europe will Run the 21st century (2006). And all of this, just moments before the Muhammad Cartoon affair extended Muslim blasphemy laws world-wide.

It began with the second Intifada, in late September and the rapid rise to dominance of a school of lethal journalists who systematically reported as news Jihadi war propaganda. This war propaganda electrified the global Umma, including in Muslims in Europe. The actual Palestinian military uprising was a failure: it failed to chase the Jews from Israel. But it did sanctify the supreme Jihadi weapon of the new century, suicide terror, soon turned on other infidels – the next year 9-11 – and then on Muslims. The suicide terrorist became the trademark of a global jihad that fed on the destructive chaos it created.

But what the Palestinian Jihadis failed to achieve on the kinetic battlefield, they more than compensated for in the cognitive theater of asymmetrical global war. News images of Palestinian suffering and Israeli cruelty awakened Muslims the world over, and the nascent internet multiplied the effect manifold. These images of Jewish terror and Palestinian victimization aroused immense anger among Muslims, and confirmed the message that apocalyptic Jihadis had been pushing for decades: Islam was under existential threat: This is a war on Islam itself. Al Jazeera rose to unprecedented heights distributing these icons of hatred in the Arab and Muslim world. Bin Laden turned the footage of the IDF shooting a twelve year old boy to death in the arms of his pleading father, into a video summons to the global Jihad of planetary conquest.

Among Europeans, the victory of Jihadi war propaganda was at least as spectacular: not only did the icons of victimization and hatred awaken European Muslims, but the message was given immense prestige and reach when Western journalists presented it as news. In turn, the same media that emphasized Israeli aggression, systematically underreported the Muslim aggression those broadcasts provoked against European Jews. This pattern was most pronounced during periods of military clash between Israel and their neighbors, during which pack journalists unwittingly, but enthusiastically, promoted Jihadi propaganda and played down Jihadi aggression.

And even as they incited Jihadi hatred against Israel and cheered on the “resistance” by demonstrating in suicide bomber belts, they became paralyzed. “The Arabs act as if they have a knife to our throat and we act as if they did,” noted one scholar in hushed tones. And indeed they did: the knife was the threat of suicide terror. So when during Ramadan of 2005/1426 rioters shouting “Allahu Akhbar” rioted all over France in response to a lethal narrative about French cops killing two Arab boys, the police tried to contain; and French journalists and academics denied it had anything to do with Islam.

Indeed, the early aughts brought to prominence a kind of “global progressive left” street presence whose spokespeople, by 2003, claimed – in the pages of the NYT – to constitute one of two superpowers on the planet: the United States and world public opinion, which was against war. These demonstrations, which reached into the tens of millions worldwide in 2003, gave prominence to and welcomed the energy of Jihadis, who proudly sported giant portraits of Saddam and Arafat and in various places like Paris, beat up Jewish participants in the rallies. In the replacement theology of the global left, Israel became the secular anti-Christ, the new Nazis, committing genocide against the Palestinians, the new Jews.

This “Street” of public opinion, initially sponsored by the global progressive “anti-war” left, spawned its own, aggressive, and independent “Muslim Street” in Europe: starting with the Ramadan riots in France in 2005/1425. It continued with protests against the blasphemous Danish Cartoons (Salmon Rushdie redux, 2006/1426) and protesting the Pope calling Islam a violent religion (2007/1427). Infidel progressives tended not to join these demos, although they did not laugh at the absurdity of Muslims violently protesting someone calling them violent.

But the one constant, the one phenomenon that brought out all the protesters in their most enthusiastic and angry moods, was the periodic episodes of lethal journalism about Israel. Even American war crimes – in some cases far worse – did not bring out the angry crowds. Thus, each episode of fevered own-goal journalism – Al Aqsa Intifada, Jenin Massacre, Lebanon, Gaza I, Mavi Marmara, Gaza II, Gaza III – produced major gains for European Jihad. Indeed, by the end of the aughts, Hamas had developed the pattern into a formal strategy: provoke an Israeli attack, get as many Muslim civilians killed as possible, and count on the Western news media to so outrage the world community, that diplomatic pressure forced Israel to stop.

In communicating the lethal narrative of Palestinian anguish and Israeli cruelty, the news media fueled the widely held belief in Europe, even among infidel intelligentsia: “The IDF kills Palestinian children every day”… the first global blood libel of the early 21st century and global Jihad’s best recruiting device.

In 2000, for the first time since Hitler, the cry of “Death to the Jews!” was heard on the streets of a European capital, in the Place de la Republique in Paris. After a decade and a half of own-goal war journalism, this genocidal cry was heard all over Europe, chanted publicly for hours. Jihadi hatreds shattered the streets of European capitals; and European leaders suddenly realized they were losing their Jews to those hatreds. “La France sans ses juifs n’est pas la France,” noted the Foreign Minister Manuel Valls, in a multi-cultural variant on De Gaulle’s more imperious version. In response, Jihadis stepped up attacks on any European infidel. In those days, anti-Zionist post-modern gentiles turned to their former Jewish friends leaving for Israel and lamented, “at least you have some place to go.”

The journalists who so acted, did this not because they were consciously supporting the goals of Jihad, but because their obsession with Israel blinded them to the longer-term consequences of their actions. They thought they were siding with the “underdog,” the Palestinians whom they, as a pack, viewed as victims and freedom fighters, the “David,” resisting the Israeli “Goliath.”

What About Jewish Triumphalism: Response to Harvey Blume and Gitlin’s Maps

In response to my post on why I am a member of Peace When, one commenter, the blogger Harvey Blume, posed the following challenge in an exchange with me: I had written that he seemed to be arguing that “Israel should hold everything ready for when the Palestinians are ready, including, presumably, stopping any construction (including natural growth) so that the Palestinians have the space they want.”

No stipulation about when the Jews/Israelis are ready? Not a one? Which they are increasingly, as per their increasingly right-wing governments indicate, they’re not?

Good example of mistaking the response for the cause. Israelis were enthusiastic about peace in the 90s and elected leftist governments. Over the last fifteen years, they have come to recognize the depths of the hostility and elected governments that reflected (rather than denied) that realization. Get Palestinians to show they can behave like neighbors rather than murderous enemies, and you’ll get 80% in favor of the most painful concessions.

For those committed to the cult of the occupation, however, the fault is Israel’s. All previous expressions of willingness to compromise made by Israel do not count. We demand more evidence, otherwise we peg you as an extremist.

I get you.

You’re the kind of polemicist who can cast Islamicism, dreadful, as it is, as innately triumphal and not think of Israelis claiming “Judea and Samaria” as Messianic writ, in the same way.

The Shame of Israel: Panic in a Crooked Mirror

The Jewish World has just published a version of the article below in the Adar I 5776/March 2016 issue, dedicated to The State of World Jewry, with other essays by Jack Engelhard, Lisa Klug, Manfred Gerstenfeld, Dov Fischer, Ari Soffer, Alex Maistrovoy, Steven Apfel, and Michael Freund. Below is a longer version of the article with more links.

On the American-Israeli Jewish Divide

Jewish anti-Zionism and Proxy Honor-Murder

Peter Beinart has written many a piece about the growing split between American Jewish youth and Israel, which he sees as the inevitable cost of Israel’s failure to make peace with the Palestinians, on the one hand, and the long-term effects on liberal sentiments of seeing an Israeli Goliath bullying the Palestinian underdog, on the other. This “youth,” according to Beinart has “imbibed some of the defining values of American Jewish culture: a belief in open debate, a skepticism about military force, a commitment to human rights.” Studies show Jewish youth “resist anything they see as ‘group think’… want an ‘open and frank’ discussion of Israel and its flaws… and desperately want peace.”

To these folks, raised on bedrock values, every effort of Jews to defend Israel by criticizing the Palestinians offends their sense of fairness: blaming the victim is not a winning strategy. Beinart asserts:

For several decades, the Jewish establishment has asked American Jews to check their liberalism at Zionism’s door, and now, to their horror, they are finding that many young Jews have checked their Zionism instead. Morally, American Zionism is in a downward spiral.”

Given a choice between Zionism and liberalism, American Jewish youth choose the latter.

For Beinart, at least, the case is pretty open and shut. Israeli political choices are illiberal, bad, and her politicians act in bad faith. The split between American Jews and Zionists, therefore, is inevitable. Beinart has little sympathy to the plaints from Israel that the neighborhood here does not permit such simplistic naïveté. Not much room in this worldview for Palestinian, Arab, contributions for the endlessness of the conflict, for their poisonous hatreds, for their insane religious violence. Don’t blame the [perceived] victim. Look at your own extremists which, you too have. Israel, says Beinart and a generation of Jewish critics of Israel, should act like a liberal, or lose our affections.

To which the obvious response from here is, “Are you kidding me? Do you know what we’re dealing with here?”

To which the apparent response is, “No. And I’m not listening… Nobody’s hearing nothing.”

But why? Why do you turn a deaf ear on us, your family, trying to explain how hard it is to maintain good, liberal values in this neighborhood? Why will you cut us no slack? Why do you join groups that claim they’re “pro-Israel, pro-peace” when they relentlessly criticize us, and team up with groups that hate us? Why do you stay silent when the US and Iraqi troops devastate the city of Ramadi, when you shouted “War crime” from the rooftops when Israel did a fraction of that damage in Gaza? What is going on here?

In a reported exchange, a J-Street organizer explained their self-perception vis-à-vis Israel:

Well, I’m the head of the J Street club on my campus and what you don’t understand is that we see Israel as our younger sister. We want our younger sister to be better — we love her and care about her.

Maybe that’s what you do in your neighborhoods (not!), but around here, you don’t show love and loyalty to your sister by trash talking her so you can hang out with the people who like to slander your sister. On the contrary, that kind of talk will get her killed much faster, because of the peculiar power here of shame and the overwhelming desire to annihilate such feelings, no matter what the actual circumstances.

The Shame of it all: Panic in a Crooked Mirror

A significant amount of this “split” in the American Jewish community between liberals and Israel can be understood not as a response to real problems in Israel – of which, like any country, especially one at war with her neighbors, there are many – but as responses to feeling ashamed of her. The feelings stem not because of what Israel has (often enough not) done, and certainly not in comparison with the behavior of our neighbors, but because of “how it looks” to outsiders. Shame comes from looking bad – awful – in the eyes of people whose opinion matters. When it comes to the emotion, it matters little what actually happened. In the most toxic of honor-shame communities, men kill their daughters and sisters not because they did something shameful, but because others think it, true or not.

Studies in Mimetic Desire: Haram al Sharif, 1954, 2007

In a famous Simpsons episode (Season 13, ep. 11), Lisa explains to Bart what mimetic desire is: wanting something or someone because someone else wants the same thing. Bart is hurting because he dumped a girl who then picked up with someone else, and the scene begins (at 27 sec.) with him bemoaning his mistake in letting her go. Lisa explains:

In order to begin to understand why the “Cult of the Occupation” is deluded, consider the following evidence.

Dome_Of_The_Rock-1954

Haram al Sharif, 1954

Haram al Sharif, 2007

One can well imagine, the weeds are gone.

Of course, as René Girard, the theorist of mimetic desire, pointed out long ago, there’s a direct link between mimetic desire and scapegoating.

 

Why I am a member of Peace When

Two State Solution, yes, just not now;

or,

Why I am a member of Peace When.

Almost everyone in the positive-sum world of “getting to win-win” agrees that the most equitable resolution to the conflict between the Israelis and the Palestinians, is a two-state solution. Land for peace, reciprocal compromise, give a little, get a lot. This positive-sum thinking lies at the heart of what makes modern democracy possible, and has enabled the Europeans to replace millennia of wars between tribes and nations (in medieval times, an annual activity) with a cooperative and productive Union. To progressives, it’s so obvious that, as one BBC analyst put it: you could work it out with an email.

And yet, the conflict has proven amazingly enduring, and resistant to the best intentioned efforts of Western outsiders for the last twenty years. Indeed, not only did it ruin the final year of Bill Clinton’s presidency, but it made fools of both of Obama’s Secretaries of State, who confidently predicted that they would resolve this in less than a year(!). Like a Sisyphus with Alzheimers, doomed to repeat the same motions without registering the repetition, Western “conflict resolution” experts repeatedly attempt to implement the same “positive-sum” solutions, with predictably the same results: not just no success, but actual failure. The situation is worse after than before.

What escapes many who, like me, accept the idea of a two state solution, is the unmentioned now that accompanies all current efforts. This notion that this solution can and should be implemented right away, has good reasons behind it. In addition to its concern for a putting an end to the suffering caused by the conflict as soon as possible, the haste acknowledges the demographic problems in the next generation: can Israel be both Jewish and democratic?

Both are good reasons to want to move quickly, but not good reasons to ignore the obstacles in the way. The reality on the ground, the combination of “strong horse” political culture, and tribal, apocalyptic Jihadi religious culture, makes it impossible to close one’s eyes and hope that both sides are ready for it, and it’s just a matter of finding the right formula of compromise to hit the jackpot.

On the Honor-Shame-Jihad Paradigm: Response to a reader

I recently posted my responses to policy question posed to me by a classmate. In it I referred repeatedly to the Honor-Shame-Jihad paradigm (HSJP) that I think handles the reality here far better than either the Politically-Correct Paradigm (PCP1) or the Post-Colonial one (PCP2). One reader found serious defects in the HSJP. Another reader answered him. Below, my response.

Looking at Muslims as being driven by an Honor-Shame-Jihad dynamic is full of problems:

1. It’s hard to confirm or refute the analysis. I’d need to psychoanalyze a bunch of Muslims or be a mind-reader. It’s a picture of the internal mental state of people from another culture.

I hope you’re not as reluctant to interpret what people say in your real life as you are in this case. The evidence for this mindset is overwhelming. Just spend some time listening in at either MEMRI or PalWatch, and listen to what they say in Arabic, or at least read the works of those who do pay attention to what they say.

2. HSJ reeks of our self-flattery. They have this mental problem, we don’t. It could be an intellectual way of saying “Ah, you’re nuts!”. I should beware of any analysis that flatters me.

Agreed on the suspicion of self-flattering analysis. As the fox says to the crow he duped into losing his cheese: “All flattery lives at the expense of those who listen to it.” But there’s an equally dangerous tendency, which is to ignore a good analysis because it puts one (or in this case, one’s culture) in a good light. The moral chasm between Western democratic values and those of global Jihad are so massive that only a kind of insane self-abnegation (of the kind Martin Amis ran into in London) could miss it. This hardly means we in the West don’t have serious problems – every society does. But it does mean that they are of a radically different order from groups that believe that slavery and the slaughter of civilians are legitimate forms of “defense.”

3. HSJ could be true anyway, but it doesn’t lead to a clear plan for a solution.

Actually, I think it does. Above all, it makes it possible to identify the motivations and goals of the enemy. This helps eliminate the non-possibilities like the “win-win” Oslo “peace process,” which only empowered global Jihad. It makes it possible to identify problems like triumphalist Islam, and figure out ways to resist.

4. HSJ skips over more mundane but probably more powerful factors, especially the impact of “Oil money”.

Quite the contrary it helps understand how the Oil money impacts certain groups like Salafis and Wahabbis.

a) By the year 2000, Islam and Jihad were problems for the West. In 1900, Islam was not a problem.

Tell that to the British in Khartoum dealing with the Mahdi (1882 CE = 1300 AH).

But back in 1800, Islam was a problem, mainly in the form of the Barbary Pirates, who kidnapped people and sold them as slaves.

b) If the Western industrialized countries had dumped trillions of dollars on the Eskimos, the Laplanders, the Zulus, or the Russian peasantry, they’d also have decided that God loves them specially, and they should use their wealth to conquer the world. Why not the Muslims?

That may be so, although far less likely. None of those groups has a religious tradition with strong tendencies towards world conquest, nor adherents numbering over a billion all around the world. I think you need to do some more reading before you make comparisons that really don’t reflect the real world.

In any case, the 21st century is a completely different kettle of fish. Globalization has transformed culture-contact. For the implications, see Amy Chua, World on Fire. As for Jihadis, they see Western, technology-driven globalization as the vehicle for their success: Praeparatio Califatae.

c) If the Muslim world were pushed back to the state of misery, poverty, and ignorance they had before the discovery of oil, their HSJ dynamic wouldn’t matter to us at all. The prescription is to pump out the oil without paying for it.

There’s no question that oil money feeds Jihad, which is one reason why it’s so bizarre that people worried about global warming don’t seem to care much about Jihad, even though the two are closely bound. As for the state of misery, poverty and ignorance, all the petrodollars in the world have had very little effect on the Muslim masses, whose elites have (typically) gorged on the surplus and kept them in the dark.

In any case, poverty, misery and ignorance are not the main sources of Jihad. Triumphalism is. Jihad is not an act of desperation, it’s an act of aspiration.

Policy Perspectives from the World of Apocalyptic Honor-Shame

I recently received a challenge from one of my less avid fans on a list-serv that I participate in. He challenged me to answer a series of policy questions from the perspective I irritatingly espouse – namely current Western policy concerning the Middle East and Islamic nations is useless at best, self-defeating, even suicidal, at worst because it ignores what I call the HSJ paradigm that focuses on honor-shame dynamics and their current vehicle, apocalyptic Jihad.

I post here my answers.

Dealing with Islam:

Right now in the West, the reigning prime directive reads: “Don’t piss them off.” We think it’s the “vast majority of Muslims” that we thus soothe, but we also encourage the triumphalists, especially with the extent of our placation, our appeasement.

Instead of thus empowering triumphalist aggression, we should pick our fights and target triumphalism. There are so many places the cultural Maginot Line of a robust civil society have crumbled, so many places to start getting serious about what Muslims ask of us and we ask of Muslims. (For a good view of one of the early collapse see, alas, France after 2ooo in The Lost Territories of the Republic.) We need to arm progressive Muslims in their fight with the forces of triumphalism, not concede repeatedly (often with a post-colonial objective) to triumphalist aggression.

Without reciprocal relations, free societies cannot exist, much less aspire to the near utopian hopes of global progressives.

Educate about Islam, not just the masses but the policy folks. I’ve spoken to an audience of 400 people in homeland security and only 1/10 of them claimed they knew what dar al Islam and dar al Harb is. If you don’t know that, you’re historically and religiously illiterate about a crucial element of our current predicament. And 15 years after 9-11, and 26 years after Khoumeini’s fatwah against Rushdie extended Shari’a to the West?! We can’t afford that ignorance.

Right now, we are babes in the woods. As much as I want to believe what you [another list member] say about this administration [being fully aware of the problem], everything I see and hear indicates the opposite: it is overprotective of the “99.9%” of Muslims who, they tell us on their behalf, “reject the extremists.” Where does Obama come up with this stuff? How on earth can serious people take this seriously? Unless of course, they’re in such denial about the problem we face that they’ll take the pablum.

But part of our predicament has been we believed that these indulgences in moral posturing (PC) – Moral and Tolerant Europe Triumphant, The Passionate “cause” of the Palestinian Underdog – were somehow cost free. (If “tout flatteur vit aux dépens de celui qui l’ecoute,” then how damaging is self-flattery, which can be endless?)

On the contrary, these moral postures have allowed the Jihadis to maneuver the progressives into suicidal positions, into a proleptic dhimmitude where the GPL sees itself salvific warriors bringing world peace through self-abnegation, even as it submits to Muslim triumphalist demands that they not only dare not criticize (triumphalist) Muslims, but, rather, they must adopt the Muslim enemy (Israel).

Syria

(Let’s just hope it’s better than criticizing the Obama Administration for not giving enough aid to the Free-Syrian Army).  American troops?  How about Israeli troops  (no, that wouldn’t work); Turks?  (strike that);  Iran (Never, never).

Syria is a symptom of a breakdown of a political culture. The Arab “Spring” was actually a quake that hit a very weak political culture – Lee Smith’s Strong Horse. Those political dynamics reflect a broader, heavily authoritarian (patriarchal honor-murders) culture, and these social dynamics make it virtually impossible to launch and sustain a democratic political culture.

Instead it was springtime for Jihad and tribal warfare.

As for policy, our our journalists and academics and talking heads, systematically misinformed us about the situation beforehand, as well as during. With foolish expectations borne of the “post-colonial” paradigm, we thought – and were encouraged to foresee – a wave, from Tunisia to Syria of more democratic, vibrant, civil societies. Muslim Brotherhood? “Moderate,” and “almost secular.”  So whether we intervene (Libya) or don’t (Syria), it works to the advantage of the Jihadis because they are the most brutal in a brutal culture, and we are clueless. And when they fail, as all such brutal efforts do, they – at least under current conditions – just prepare more wretched chaos to fuel the next round of violence.

To think differently about this means having an appreciation of the impact our behavior has on others (allegedly a Western specialty).

In 2003, when the GPL and European countries (led by Chirac) had such a grand time turning Bush into the Antichrist, I got an email from a medievalist who was in Tunisia. “The Arabs think the French are weak. They side with their enemies and humiliate their friends.” By that logic, I can assure you that triumphalist Muslims think the Left is weak.

I’m not saying, “don’t oppose the Iraq War just because you don’t want to look like a wuss,” but rather “be cognizant of the impact of what you’re doing in terms of how your enemy (triumphalist Islam) perceives you.” The public mutual contempt the Left and Right have expressed for each other has done terrible damage.

In the 11th century, it was emperor and pope attacking each other publicly for fifty years that loosened revolutionary forces; and among the beneficiaries of that open hostility, were the free towns, the urban communes of the later 11th and 12th centuries. In the 21st cn, however, by far the greatest benefactor of public hostilities between twin poles of public discourse (in this case right-left, rather than royal-papal) has been the Jihadis… by comparison with a progressive 11th cn, the 21st cn looks alarmingly regressive.

We can’t even begin to think strategy much less tactics as long as we can’t talk about this larger massive politico-cultural failure/dysfunction in the Arab and Muslim world. And yet, thru some alchemical process operated by a particularly irresponsible branch of post-modernism, it has become “racist” to address cultural and religious problems.

Iran –Let’s hear the deal/threats or  bombing policy that you recommend and why?

I’d go very strong on rallying collective hostility to Iranian claims, use every kind of pressure to get them to stand down. i wd have been blown away if you had told me in the 1980s that the nuclear disarmament crowd would not say a word in the 21st century about re-starting a nuclear arms race, this time in the highly volatile Muslim world, i’d have said, “don’t be absurd.”

Of course, if you told a signer of the Hamas Charter, with its genocidal paranoid participation in a movement for global Islamic dominion, that within twenty years, infidels would be marching in the streets with their banners, shouting “we are Hamas!” he would have responded, “Only Allah can make infidels that stupid.”

Iraq  (Can’t be working with Iranian, Shi’a militias, right?)

What Explains Own-Goal War Journalism? Response to Jon Dyson

Jon Dyson who blogs at Arguement4Israel recently posted a long response to my BBC and Own-Goal Lethal Journalism piece. It is very important, and disagrees with me in valuable ways. So I’m posting it as a separate post, with commentary and response interspersed. (This is not a fisking.)

Lethal journalism undoubtedly threatens to disarm society in the face of lethal threats. But I fear that the explanation of lethal journalism provided in your text (and your speech at the recent meeting in London on the BBC) regarding the Israeli-Palestinian conflict is misleading.

For sure, the dangerous anti-Israel bias and outrageous misreporting of the BBC and much of the international media presents the Palestinian-Israeli conflict as a Palestinian-David-victim vs Israeli-Goliath-oppressor battle. And as a result, the ‘news’ they broadcast systematically promotes material that is bad about Israel and little that is good – and the reverse about the Palestinians – along with Palestinian propaganda presented as news, scandalous omissions, etc.

And let’s not leave out the self-destructive nature of the actions – the BBC, by taking on the Palestinian “narrative” as news, pumps Jihadi propaganda into its own public sphere, encouraging Jihadi hatreds both directly (BBC lethal journalism used as recruiting device for Jihad), and indirectly (promoting among Westerners hatred of a civilizational ally and friend whom the Jihadis hate).

Several reasons have been suggested to account for this, such as antisemitism or feelings of post-colonial guilt. But your article/speech suggests that these are inadequate to explain the pack mentality shown by the preponderance of pro-Palestinian views in the mass media. Instead, the main weight of the suggested explanation is placed elsewhere: on ‘the pervasive culture of intimidation’. Firstly, there is intimidation by the Palestinians, such as against the press-corps by Hamas in the war in Gaza last year. Secondly, there is peer pressure among reporters (and, presumably, corporate pressure from news organizations?) to ensure conformity to a pro-Palestinian narrative.

Nicely put. Can’t complain with your summary.

Such intimidation undoubtedly exists. But the issue is whether or not its presence is sufficient to explain the pro-Palestinian stance of so much of the international media. Unfortunately, the example used in the article/speech, BBC reports of a supposed IDF attack on Shiffa hospital,

Actually, Shati refugee camp, but they were both part of the same set of Hamas rockets gone astray.

did not demonstrate coercion at all. Instead, it was another demonstration of BBC misreporting that needs to be explained.

Not clear here. My explanation is that their “misreporting” was actually fully compliant with Palestinian demands. (Preparing something on this right now.) That compliance reflects a pervasive surrender to Palestinian demands, which in turn reflects an unstated fear of retaliation.

ISIS, Palestinian Terrorism, and Global Jihad: Fisking Naomi Chazan

Naomi Chazan, former head of the NIF fund, has a piece in direct contradiction to an article that Tablet published the following day in which I noted:

People who insist that Hamas and ISIS have nothing to do with each other give global jihad an enormous boon: They disguise Hamas by presenting it as a movement for national liberation even as it fans the flames of global jihad. In so doing, many Westerners think they help the Palestinian cause, when in fact they empower a leadership that willingly sacrifices ordinary Palestinians to advance its cause, and at the same time, empower the global jihadis by running their Palestinian propaganda as news, and reinforcing a collective sense of victimization.

Instead of recoiling from the horror, the more demented—but sincere—Western “progressives” shout “We are Hamas.” And those Israelis who rush to assure the global community that people who argue, as I have above, are just trying to hide their own crimes against the Palestinians, effectively blind those who listen to their counsel to a shared foe of all decent people—Muslim, Jew, Christian, and secular, alike.

Since she takes precisely the position I was criticizing (had I known, I would have linked it at “those Israelis who rush,” and since her thinking illustrates nicely the cognitive disarray that cripples both Israeli and more broadly Western intelligentsia, I think it worth a fisking. I’ll pay special attention to identifying the political agenda that drives her insistence that the Palestinians have nothing to do with ISIS.

Unfortunately, the piece is a collection of assertions, repeated far more often than explained or supported. So at certain key points I’ll both develop her own argument and rebut it. Sigh.

Terror, terrorism and terrorists

NOVEMBER 23, 2015, 12:19 PM
BLOGGER Naomi Chazan
Professor Naomi Chazan, former Deputy Speaker of the Knesset, is Dean of the School of Government and Society at the Academic College of Tel-Aviv-Yaffo


A Palestinian youth raises a knife during clashes with Israeli security forces in the West Bank city of Tulkarem, October 18, 2015. (AFP/JAAFAR ASHTIYEH)

Terrorism is the most abhorrent of political tools: it is a purposeful act of violence directed primarily against innocent civilians in order to create intense fear and sow widespread havoc to promote particular political goals. The use of terrorism is vile: it is merciless, indiscriminate, cruel, and beyond inhumane. Any act of terrorism — whether in Paris or Jerusalem, in Bamako or in New York, in Damascus or in Bangkok — is unconscionable.

So far so good. She’s already less compliant with Jihadi demands that AFP, which published a list of terror attacks from 9-11 to the ones in France this month, which excluded attacks of Israelis.

The broad condemnation of the latest unspeakable wave of terrorism is more than justified; the frequent conflation of these actions with their motives — which confuses cause and effect — is not.

Huh?

Israeli officials, often backed by the media, have contributed to this discombobulation.

Here she no doubt means the few Israeli and other pro-Israel media outlets who operate in something of an echo chamber. The mainstream media firmly rejects the position she is about to describe.